瑜伽論記 19.230

19.230

玄云：相是俗有由二緣故等者，若三界心心法所緣相，從業煩惱生起故。言雜染起故，此說三界心心法所緣相是世俗有，若後得智所緣相，是心言說別施設故。言施設器相故，是俗有，由三緣故名是俗有，第三言說所緣故者，據實論之，名與言說更互相依。然今此中欲顯名世俗有故，是言說所依故，簡真如理是清淨所緣境性故，非言說所依故，是勝義有故，云言說所依故也。由四緣故分別是俗有中，第三、言說隨眠故；第四、言說隨覺故者，阿賴耶識中心心法種子無現行言說名及思惟名，故云言說隨眠故。現行心心法能起現行言說名及思惟名，故云言說隨覺故。

Xuan says: Regarding ‘marks are conventional existents due to two conditions,’ and so forth: the marks cognized by the minds and mental factors of the three realms arise from karma and afflictions; hence it says ‘because of arising from defilement.’ This speaks of the marks cognized by the minds and mental factors of the three realms being conventional existents. The marks cognized by subsequently attained knowledge are distinct designations of mental speech; hence it says ‘because of being vessels for designation,’ so marks are conventional existents. Due to three conditions names are conventional existents; regarding the third, ‘because of being the object of speech’: to discuss it according to reality, names and speech mutually rely on each other. However, here, wishing to reveal that names are conventional existents, it states that they are the basis of speech, in order to distinguish them from the principle of tathatā, which is the nature of a pure cognized object and not a basis for speech, and therefore an ultimate existent; hence it says ‘because of being the basis for speech.’ Among the four conditions for discrimination being a conventional existent, regarding the third, ‘due to dormant tendencies of speech,’ and the fourth, ‘due to reflective awareness following speech’: in the ālayavijñāna, the seeds of the minds and mental factors lack active speech-names and reflective names; hence it says ‘due to dormant tendencies of speech.’ Active minds and mental factors are able to give rise to active speech-names and reflective names; hence it says ‘due to reflective awareness following speech.’